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[Full title: Traces of Mysticism in Non-Canonical Literature (4) Works of 膧肠腻谤测补 驰补艣辞惫颈箩补测补]

膧肠腻谤测补 驰补艣辞惫颈箩补测补 (18^th century) was a prominent 膧肠腻谤测补 of 艢vet膩mbar sect. His famous spiritual treatises are 鈥�闯帽腻苍补蝉腻谤补鈥�, 鈥�础诲丑测腻迟尘补蝉腻谤补鈥�, 鈥�础诲丑测腻迟尘辞辫补苍颈峁�a诲鈥� etc. 础诲丑测腻迟尘补蝉腻谤补 is a voluminous spiritual treatise written in a Sanskrit language. 础诲丑测腻迟尘补蝉腻谤补, as the name indicates, is the text all about the essence of spirituality i.e., self鈥搑ealization and liberation. Pondering on the different facs of mystic journey the author have explored many mystical facts, thoughts and mystical expression about pure soul. The main goal of the text is to awaken the spiritual consciousness. It gives very clear picture of aspirants鈥� spiritual journey beginning from curiosity and culminating in self-realization and liberation. It throws light on metaphysical, ethical and devotional mysticism.

1 Mystical Nature of Pure Soul

Expressing the soul鈥檚 nature from 艣耻诲诲丑补 苍颈峁�c补测补 naya (pure real point of view), 膧肠腻谤测补 驰补艣辞惫颈箩补测补 states鈥搒oul is self-illuminative.^[1] It is knower.^[2] It has three distinguishing qualities such as everlasting existence, knowledge and bliss.^[3] It resides in its own nature of knowledge, faith and conduct.^[4] Being non-corporeal it has neither taste鈥搒mell鈥搕ouch鈥揷olor鈥揻orm鈥搒ound.^[5] It is not perceived or known by senses and speech.^[6] It is subtlest than the subtle.^[7] Thus the text explicitly mentions鈥撯�渟enses are powerful, mind is more powerful than sense and intellect is still more powerful than mind but that which is beyond intellect is soul.^[8] 鈥�

Further the author states that 鈥淎s the same gold exist in different gold ornaments such as bangles, rings etc. similarly there is oneness in soul.^[9] Though the soul is enveloped by matter

i.e. karma and body, transcendentally there is no classification caused by karma in the pure soul.^[10] The soul in spite of staying with other substances on the same space, the soul is always pure as 诲丑补谤尘补蝉迟颈办腻测补. It is always formless, untainted and pure.^[11] Moreover, from pure real point of view the soul is the enjoyer of 肠颈诲腻苍补苍诲补 蝉惫补产丑腻惫补 but from impure real point of view the soul is the enjoyer of pleasure and pain caused by (its own) karmas^[12]. From the 艣耻诲诲丑补 苍颈峁�c补测补 naya there is no difference between mundane soul and liberated soul.^[13] Therefore, 驰补艣辞惫颈箩补测补 states that -鈥渢he one, who knows the pure self, knows the essence of everything.鈥�^[14]

2 Disembodied State of 笔补谤补尘腻迟尘腻

膧肠腻谤测补 驰补艣辞惫颈箩补测补 describes the 辫补谤补尘腻迟尘腻鈥檚 state as鈥�

鈥�鈥�gatani岣ヅ沞峁�op膩dhi岣� 辫补谤补尘腻迟尘腻鈥�鈥�

鈥淭he aspirant when becomes free from all the modifications caused by karmas, it attains the 辫补谤补尘腻迟尘腻 state. Moreover, when the embodied 辫补谤补尘腻迟尘腻 becomes disembodied, it is characterized with four features鈥撯�淥mniscience, complete cessation of yoga, annihilation of all the karmas, abodes in 蝉颈诲诲丑补艣颈濒腻.^[15]

3 Mystic Path

According to 膧肠腻谤测补 驰补艣辞惫颈箩补测补 self-knowledge is the supreme knowledge. He remarks that:

鈥淎ll knowledge is worthless without the knowledge of self, and nothing is left to known after knowing the self.鈥�^[16]

This self-knowledge is the cause of liberation; hence the great souls must endeavor to attain self-realization.^[17]

膧肠腻谤测补 驰补艣辞惫颈箩补测补ji showing the path way to know and realize the self and to attain muktiyoga 辩耻辞迟别蝉鈥�

鈥淗aving practiced karmayoga perfectly, being steadfast in 箩帽腻苍补测辞驳补, by moving towards 诲丑测腻苍补测辞驳补, muni attains the muktiyoga.鈥�^[18]

On the other hand emphasizing the practice of 诲丑测腻苍补测辞驳补 the author states that 鈥渁s tree is not expressed in a seed, similarly the 辫补谤补尘腻迟尘腻 that exists in the 腻迟尘补 is not expressed. It can only be expressed or revealed by 诲丑测腻苍补.^[19] Supporting to it he asserts that the direct and the ultimate cause of 尘辞办峁�a is 诲丑测腻苍补, because without 办别惫补濒补箩帽腻苍补 there is no 尘辞办峁�a and it is 办别惫补濒补箩帽腻苍补 that is possible with sukla诲丑测腻苍补 (pure meditation)^[20] Thus self-enlightenment is the direct result of 诲丑测腻苍补.^[21]

The other way 膩c膩rya explores the path of spiritualization by discussing the nine tattvas (nine fundamental principles) showing the journey of mystic aspirant, ascending the state of spirituality. As he 辩耻辞迟别蝉鈥撯�榲ery first the aspirant has the curiosity of knowing the subject of dharma (righteousness), then curiosity to know the complete nature of the righteousness, coiling to go near guru to know about righteousness. He having known the nature and types of righteousness activities, he steadfast in auspicious actions. Having attained samyaktva (right world view) accepts the qualities of 艣谤腻惫补办补迟惫补 (laity principles), and then accepts 尘补丑腻惫谤补迟补 (great vows). Destroying the karmas gradually, ascending the spiritual stages, ultimately becomes 箩颈峁嘺, 测辞驳墨 and 办别惫补濒墨.^[22]

Further 膧肠腻谤测补 驰补艣辞惫颈箩补测补 辩耻辞迟别蝉鈥搕hat without renouncing attachment one cannot attain the state of equanimity, without equanimity there is no auspicious practices and without auspicious practices there is no purity of mind and without purity of mind there is no self-realization.^[23] And this self-realization is supreme spirituality, supreme knowledge and supreme yoga.^[24]

Footnotes and references:

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[1]:

础诲丑测腻迟尘补蝉腻谤补 by 鲍辫腻诲丑测腻测补 Ya艣ovijay, with Hindi Translation and Commentary by 厂腻诲丑惫颈 Pr墨tidar艣ana, ed. Sagarmal Jain, Rajendra Prakshen Trust, Ahmedabad, 2009, 709

[2]:

Ibid , 702

[3]:

Ibid , 716

[4]:

础诲丑测腻迟尘补蝉腻谤补, 683

[5]:

Ibid , 714

[6]:

Ibid , 715

[7]:

Ibid , 716

[8]:

Ibid , 717

[9]:

Ibid , 701鈥撯��测补迟丑补颈办补峁� hema 办别测奴谤补办耻峁囜笉补迟腻诲颈峁�u鈥�鈥�

[10]:

Ibid , 695/692 鈥�na ca karmak峁泃o 产丑别诲补岣� 蝉测腻诲腻鈥�鈥�

[11]:

Ibid , 696

[12]:

Ibid , 756

[13]:

Ibid , 831 鈥�sa峁僺膩ri峁嚹佱箖 ca siddh膩n膩峁� na 艣耻诲诲丑补nayato bhed膩鈥�

[14]:

Ibid , 840

[15]:

Ibid , 912

[16]:

础诲丑测腻迟尘补蝉腻谤补, 679

[17]:

Ibid , 678

[18]:

Ibid , 577

[19]:

Ibid , 642-643

[20]:

Ibid , 642-643

[21]:

Ibid , 648

[22]:

Ibid , 32-34

[23]:

Ibid , 234

[24]:

Ibid , 868